FAITH SHARING SERIES                        #4 

And you will know the truth,

and the very truth will make you free. (Jn 8:32)

  

Chapter 1 

Liturgy of Mar Thoma Nazranis of India

The great Suppression and painful Rebirth 

Historical Background 

It is an accepted fact that the Nazrani Churches, both in Persia and in India were given birth by Mar Thoma, one of the twelve apostles of Eeso M’siha. Thoma did not spend a long time in Persia. It was on his way to India that Thoma passed thru Persia, the present day Iraq. After sowing seeds of the Gospel amongst the large population of Jewish people in Persia, Thoma continued on to India. It was Thoma’s companion and disciple, Addai, who was instrumental in the phenomenal growth of Christianity in Persia. The Persian Church holds Addai and his disciple Mari to be the two most prominent fathers, who nurtured and put the Persian Church on a great path of Nazrani ecclesial fellowship. Thoma is believed to have made two journeys to India. The first travel was around AD 42, when he traveled via land route, to the Kingdom of Gondaphor in Northwestern India (at present in Pakistan territory). Though Thoma’s journey to Gondaphor and many related stories are mentioned in the apocryphical “Acts of Thomas” as well as in stories handed down in the Indian Nazrani Church, there was no corraborative evidence of the existance of the kingdom of Gondaphor or of any King Gondaphares. As such these accounts were thought to be just stories of fantacy. But archeological excavations carried out by the British in early 20^th century in Northwest India, shed much light into existence of the Kingdom of Gondaphor and the kings known as Gondaphares who ruled during 1^st century AD. From Gondaphor, Thoma is believed to have journeyed back to Palestine before returning to India, this time to Malabar, taking the sea route.  

There is strong tradition and belief, both in the West as well as in the East that when Mariam, the Blessed Mother, passed away in Ephesus, Thoma was away in India. The other apostles buried her body in a grave in Ephesus. Thoma journeyed back from India and was stricken with uncontrolled grief on learning that her body was buried and that he could not see her earlier. On his obstinate insistence, those present there opened her grave. To everyone’s great dismay, the body of the Blessed Mother was not found in the grave. Only her girdle and burial sheets were in the grave. The great tradition of “Assumption of Mariam” started from this incident. Thoma was the first witness to her Assumption and was instrumental for the tradition of Mariam being taken to heaven body and soul.

 

Icon of the Assumption of Marth Mariam

 

   

Thoma (stands on right) with Mariam's girdle    

        

All the Eastern Churches immediately embraced this tradition, and soon the Western Church too followed in line. Now, all Christians believe in the Assumption of Mariam. It should give great joy to us, the children of Thoma, that it was our beloved Father in Faith who was also instrumental in the first public pronouncement of the Ressurection of our Lord, Eeso M’siha with the everlasting declaration of faith, “Mar Walah!” (My Lord and My God!) (Jn 20:28)   

Another fact about Mar Thoma may be of interest to the Mar Thoma Nazranis. During the public life of Eeso M’siha, an emissary of the king Abgar of Edessa, who was ill with serious skin diseace, approached Eeso requesting him to visit the king and cure him. Eeso replied that it was not the time for him to visit the king, but that in due time the visit would take place. Eeso wiped his face with a piece of cloth (Mandylion) and handed it over to Thoma with instructions to have it taken to king Abgar, in due course. After Pentecoast, Thoma went to Persia on his way to India. Before he left Persia, he entrusted his companion and disciple, Addai, to take the Mandylion to king Abgar, which he did. When king Abgar opened the Mandylion, what he saw was an image of Iso M’siha, clearly visible, on the cloth. He looked at it with graet reverence and was immediately cured of his illness. This image has come to be called “Acheiropoietos” meaning “not drawn by hand”. The Mandylion was safely kept at various places during the times of persecution of Nazranis and finally was taken by the crusaders to France and kept prominently in a church there. This church along with the Mandylion was burned down during the French Revolution. The story of the Mandylion and its being taken to king Abgar is recorded by Eusebeus in his famous book, “History of the Church”. Joseph Ratzinger (Mar Benedict XVI Papa) mentions about Acheiropoietos in his book “Spirit of the Liturgy”. Acheiropoietos is believed to be the foundation on which “iconography” was built upon later on. (We will discuss about iconography in a later chapter).    

 

An Icon made based on the

Acheiropoietos 

Thoma returned to India to continue his mission. This time he took the sea route to Malabar and landed in the ancient port of Muziris (now Kodungallore) in 52 AD. 

(During this voyage he is believed to have visited the Island of Socotra, in the north Arabian sea, and baptized the whole population there and brought them to the path of our Lord. The local tradition in Socotra confirm this belief. Socotra remained in the Nazrani fold till the beginning of second milleneum, according to many historical records. Socotra used to receive their bishops from Malabar. Right now, the inhabitants of Socotra are all Muslim, as they were all forcefully converted to Islam at the turn of the milleneum. The local Socotran tradition confirm their Thoma connection and subsequent conversion to Islam. Marco Polo, the Venetian explorer recorded that all Socotrans were Nazranis, belonging to the “Church of the East”.) 

We discussed earlier in the Introduction, about the apostles fanning out from Jerusalem to spread the good news of the arrival of M’siha to the Jewish settlements all over the Eastern world. The Jerusalem council took place sometime around 50 AD. It is possible that Thoma would have known the decision at the Council and the revelation received by Simeon Keppa, which led the three apostles in the council: Keppa (Peter) himself, Bishop Quiriakkos (or James)  of Jerusalem and Yohannan (or John), to declare that the message of Eeso M’siha was equally meant for the gentiles and pagans, as it was for the Jews. While the message of arrival of M’siha would have made much sense only to the Jews, the message of salvation promised by the Lord would have been appealing to non-Jews as well. We can be certain that the earliest Nazrani converts in Malabar, to be a mixture consisting mainly of Jews and also a cross section of the local population of Malabar. The local people were Tamil speaking Dravidians; Budhists, Jains and others following indegenous Dravidian beliefs and sects. There is a folklore-based tradition amongst the Malabar Nazranis that their original ancestors were all Hindus of higher castes. i.e. Brahmins and Nairs and who were converted by Mar Thoma. (This story is as fantastic as the mythological story about the formation of Kerala; that it popped out of the Arabian Sea by a battle-axe thrown by the Hindu Avathar and Brahmin warrior, Parasuraman.). Hinduism started making a foothold in Kerala only from the 6^th century onwards. The caste system came into existence with the immigration of the Aryan Brahmins (Nampoothiris) from 7^th century onwards, with the active support and help of the rulers. 

Wherever the apostles and diciples went and preached, communities of believers or Churches were organized, with a bishop at the head and also with presbyters and deacons, making up the local spiritual leadership. The believers gathered in the evenings in the synagogue, to pray and to “break bread” (Acts 2:46). On the Pesaha night, our Lord, Eeso had asked his diciples “Whenever you gather in my name, DO THIS IN MEMORY OF ME.” (Lk 22:19 and 1 Cor 11:24) Ever since the beginning of the Church, the believers have been gathering together to celebrate this  “Anamnesis”  or “memorial” of his passion, death, ressurrection and ascention, in the great expectation of his second coming. We find that Eeso M’siha himself has shown us a basic strucure of this remembrance, right on the “Ressurection Sunday”, on the way to Emmaus. (Lk 24:13-35) As we have already seen, the early Nazranis were all Jewish, and continued to be members of Jewish community following all Jewish customs. The night prayers that the Nazranis conducted also had strictly follwed Jewish Supper prayer. The main feature of their Supper prayer was a set of four “Birkat Priestly prayers”at its heart. No wonder that the earliest liturgy of the Nazranis was formed in this pattern.  

 (Ch 1  Liturgy-Historical Background: to continue Faith Sharing #5)   

 

 

.

FAITH SHARING SERIES                        #3

And you will know the truth,

and the very truth will make you free. (Jn 8:32)

 

General Introduction. (Contd) 

In modern times, much effort has been made by interested adversaries to make a case that the Indian Church was not started by Mar Thoma, but by someone else, many centuries later. They also claim that the Indian Church, whenever it was formed, was limited only to a small area within the present Kerala State and that this Church was a very weak and fledgling heretic Church. There is more than enough written and corroborative evidence, from both the western and eastern sources, to show that a vibrant, authentic, orthodox and catholic Nazrani community existed in Malabar, with an all India jurisdiction. Spreading of the Gospel by Mar Thoma, in India, has been an established tradition both in the West as well as in the East. Panthenus, the well known Alexandrian theologian, scholar and teacher is recorded to have visited India in the middle of 2^nd century and met the Nazranis, who had the Syriac Gospel written by Matthew in their possession. (This is recorded by Eusebius of Caesarea in his famous, first ever Christian historical book, Historia Ecclesiastica (Church History), written end of the 3^rd century AD. (Note that Eusebius is known as “Father of Christian History”.) Many early church fathers like St. Jerome (347-420), Mar Apraim (306-373) and many others make prominent references about the “spreading of the Gospel” by Mar Thoma in India. This Indian Nazrani church flourished, in the East Syriac (Aramaic) tradition with an all India jurisdiction for 15 centuries. The arrival of the colonial missioneries from the West turned the ecclesial life of the Nazranis upside down, slowly but surely. 

 The territory and administration of the Indian Nazrani Church of Mar Thoma (the present day Syro Malabar Church) got restricted by the colonizing missionaries to a tiny geographical area within the two small kingdoms of Travancore and Kochi, between the rivers of Pampa in the south and Bharathapuzha in the north. Any Catholic, including clergy, who found themselves outside this geographical area, for whatever reason,  automatically, came under western (Roman) jurisdiction. The clergy or the ministers could not take care of their flock or celebrate the liturgy and divine prayers according to their tradition, outside of their new territory, but had to strictly follow the Latin regime. While the Syro Malabar Church could not have an official existence outside of their restricted area, the Latin Church, and they alone, could set up and expand anywhere in India, even within the so called “Syro Malabar” area. A great majority of the Indian priests and missionaries who served in the Latin dioceses in India, were in fact children of the (Suriyani) Nazrani Church. (It remains so, even today). All the souls who came into the Christian fold due to the efforts of all the missionaries, everywhere, automatically became members of the Latin Church. (Vestiges of this imperial colonialism linger on even today, which we shall be seeing in later chapters).   

The followers of Jesus the Nazarene were called “Nazranis”. However, the term “Christian” (a Greek word meaning, followers of Christ) started in Antioch and this name soon spread throughout Roman empire, where Greek was the most common language. Note that the term “Christ” is the Greek translation of the original Hebrew/Aramaic term of “M’siha”. However, outside of the Roman Empire, the term “Nazrani” continued to be the name by which the followers of Easo the Nazarene were known. Within the Roman and Greek influenced areas, the followers of Jesus Christ, came to be called “Christians”, while outside the Greek influenced areas, especially in Persia and India, the followers of the Nazarene called themselves  “Nazranis”, right upto the colonial times. In this journey, we shall call ourselves as Nazranis, as far as possible. We will also find here, that at least some of the western-influenced terminologies have been replaced by their original “Nazrani” usages. Such usages were most common right upto the early living memories of the present-day elders, and only in recent times were replaced gradually by western imitations. It will be more appropriate for us to base our journey and studies  on authentic Nazrani foundations. It may be worthwhile to discuss just a few of these here, as they are closer to our hearts.  

1. Eeso: The name given to the divine Child, by his parents, Mariam and Yawsep, was an Aramaic name”Eeso”. Aramaic, (not Hebrew), was the language of Jews during that time and probably the only language spoken by the simple couple Mariam and Yawsep. It would, obviously, have been in Aramaic that the angel Gabriel spoke to the Virgin and to her betrothed; and that name was “Eeso”. That is how they named him:“Eeso”; no doubt. It was only a few centuries later that the Latin translation “Jesus” (pronounced “Yesu”) appeared. (Probably an adaptation of the Hebrew name “Yeshua”. Note that in Latin, the letter “J   is pronounced similar to the letter “Y”. The name “Jesus (Yesu)” became common usage amongst Christians of Latin tradition. When English language developed subsequently, as an offshoot from Latin, the name “Jesus” (pronounced also as “Jesus”), became the accepted and common name to call the son of God. But, still, the fact remains that it was the name “Eeso” that God the Father gave His son thru the angel, the name that Mariam and Yawsep gave him and the name by which he was called by his parents and people around him.  And it was the name “Eeso” that we inherited, being Nazranis of Aramaic tradition. The name “Yesu” came to be of common use among Syro Malabar Catholics only since 1980s. (We will discuss more details when we deal with “Peshitha” bible, later). Personal names do not get literally translated when being referred to in different languages. Just one example will illustrate this point. The Indian name “Priya” is very common among the Indian people. The literal meaning of this name is “dear or darling”. Should we address an Indian woman named Priya as “Dear or Darling” in English and as “Chere” in French? Yes, the names “Yesu” and “Jesus” have become absolutely legitimate in Latin and English traditions and context, as they have received those names as a part of their patrimony. But, not so for the East Syriac, Syro Malabar Nazranis. We have not received them as part of our heritage, but just as imitation or as copying the West.  

Similarly, we have retained many prominent biblical names, as far as practicable, in their original Aramaic usages. E.g.: Mariam (for Mary), Yawsep (for Joseph), Thoma (for Thomas) etc. 

2. M’siha. Again, for similar reasons, as give in (1) above, the Aramaic term “M’siha” would be more authentic and relevant to us than “Kristu/“Kristos” (Latin or (Greek) or Christ (English). This is not to suggest that use of the name “Christ” or “Kristhu” is wrong or inappropriate. They are usages which have become universally acceptable with its ancient origin and usages. The point that is being put forward is that the term “M’siha” is the term inherited by us, the Syro Malabar Nazranis, from apostolic times and which has been in most common usage till very recently. As such, the term is preferentially used in this study, wherever possible.
3. Nazrani. The preferential use of the term “Nazrani” is explained in an earlier paragraph.
4. Holy Qurbana. We have seen that the most important proclamation of our faith is seen in the way that we conduct the Eucharistic celebration. Each particular Church has its own Eucharistic theology. Each Church calls its Eucharistic celebration by a name which gives expression to their particular theology and, as such, the name is important. Churches of the Greek tradition call their Eucharist Celebration as “Divine Liturgy”, the term which is fully expressive of what they celebrate. Churches in the Aramaic or Syriac tradition call theirs “Holy Qurbana” or “Holy Qurbano”, which means “sacrifice” or “offering” to God. Our Qurbana is fully expressive of this “Offering” and the resultant fulfillment of the mission of the Son of God. The Armenians call theirs as “Badarak” which also means “Divine Liturgy” in Armenian language. The Latin Church, in the middle ages, began to call their Liturgy as “Mass” or “Misa”. This name is evolved out of their “Dismissal Prayer’ or “Missa prayer” which is prayed at the end of their celebration; to dismiss the congregation, calling them to go forth to the world and be true witnesses to the teaching of our Lord. The term “Mass” has no relevance to our celebration of the Eucharist. Roman documents make this point very clear that “Mass” is a term applicable only to Latin celebration” and that “to call “Mass” with reference to Syro Malabar Qurbana is most inappropriate” and that “the appropriate name for the Syro Malabar liturgy  is “Holy Qurbana”. Again, it is another Western imitation that many of our faithful cling onto. 

Our journey and study will be much beneficial to all of us if we embark on it and sustain with a prayerful and open mind and heart. May God the Father mercifully receive  our prayers thru His Son, our Lord and savior Easo M’siha. And may God send forth His eternal Spirit to open our hearts and enlighten us. Let us also pray that our blessed mother, Mariam, and the multitude of saints of our Church intercede for us and guide us on a correct path. May the Holy Spirit guide this compiler to put forth in these columns only what is true and authentic. May God be glorified now and forever. Amen

 

( To continue: Chapter 1   Faith Sharing Series #4  )    

Faith Sharing Series #2

FAITH SHARING SERIES                        #2

And you will know the truth, and the very truth will make you free. (Jn 8:32)

 

 

 

 

 

General Introduction.

The most essential faith that any Christian ought to possess is contained in the Nicene Creed. This creed was formulated by the Church in the two earliest universal Ecumenical Synods held at Nicea (325 AD) and at Constantinople (381 AD). The Nicene Creed remains the basic declaration of faith of all Christians. (Notwithstanding the later addition of the clause of “FILIOQUE”, by the Roman Church: this will be discussed in detail later on). For anyone who is being initiated into Christian faith, the Nicene Creed is the base on which the initiation can be built upon. Each clause of the Creed can be studied in detail to learn all essential aspects of Christian faith. While being baptized, the candidate professes his/her acceptance and faith in the Creed.

The purpose of this study is not to initiate a person into Christianity. A baptized Christian ought to practice and develop his/her faith in day to day life. In this process, the Christian becomes matured to grow in the understanding of the mysteries of Christian faith. Every Christian is called upon to bear witness to the Good News of Jesus Christ. The Church teaches that the “source and summit” of Christian faith is the celebration of the Holy Eucharist. (LG11, CCC 1324)  It is in the celebration of the Holy Eucharist, that a Christian has to delve deep into, in order to understand the magnificent mysteries of our faith. It is here that the Church gives its full expression of what it believes in. We find that the form and manner of celebration of this mystery varies widely amongst the different Churches, though the basic core is the same.   

In its two thousand year history, the Universal Christianity went thru many schisms and divisions. Many of these divisions took place due to theological differences and some were caused by clash of personalities among leading ecclesial figures and some splits occurred even due to regional politics. Presently, these churches can be grouped into three major categories: the Catholic Churches, the Orthodox Churches and the Protestant and Anglican Churches. There is still another category which considers itself not belonging to any of the above three groups, but still considers being true Christians. (We shall deal with these schisms and divisions, in detail, in later chapters.) The faith lives of all Catholic and Orthodox Churches are centered on the Eucharist. The Protestant and Anglican groups too have Eucharistic celebration with varying levels of importance. Though the essence of the Eucharistic celebration is the same in all the Catholic and Orthodox churches (and also in some Anglican churches), the expression of the celebration is as varied as there are as many different Churches. In the Catholic communion, there are 23 individual Churches, all in communion with one another and with the bishop of Rome. (Additionally, “Personal Ordinariates for Anglicans”, following Anglican traditions have been erected since 2009) Each of these Churches has its own administrative and canonical regime. They all profess the same faith in communion with the bishop of Rome. Each of these Churches also has its own Eucharistic theology as well as liturgical traditions. What binds them together is the common profession of faith and their communion with the bishop of Rome, who has, from the earliest times, been recognized as the successor of Simeon Keppa (or Simon Peter), or the Rock on which Jesus Christ established His Church (Mt 16:18).

Until about 75 years ago, not much details were known to most of the world about the existence of one of the oldest and most  vibrant Christian communities in the world; a faithful Nazrani community that existed in the south western coastal region of India for as long as Christianity existed. The world takes India as synonymous with Hinduism and thinks that everyone who comes from India has come out of a Hindu fold. But, the facts are quite different. It may surprise many; even shock a few, if it is revealed that Hinduism actually came later than Christianity in South India, more particularly in the present states of Kerala and Tamil Nadu. Hinduism established itself as a major religious community in Kerala only by the latter half of the first millennium. Whereas, the first Jewish settlements along the Malabar (Kerala) coast took place during the time of King Solomon, before 500 B.C. Around the time of Christ (50 B.C. to 50 A, D.) there was another wave of Jewish migration to the west coast of India. There were much larger number of Jews settled out side of the Palestinian and neighboring areas of the Roman Empire than within that area. Rather, there were only 2 Israeli tribes (Judah and Benjamin) settled in the Palestine and neighborhood, while 10 tribes had made their homes outside the Roman Empire. A majority of these Jews were in the Persian Empire and a large number of them found their abode in the peaceful environments of the South and Western India. After the destruction of the Temple in 70 A.D., even the Jews, (and also the Nazrani Jews), settled in Palestine immigrated en masse to Persia, to India and further east. (See Mar Bawai Soro “The Church of the East.”) It is also believed that a large number of Jews got dispersed amongst a wide cross section spread throughout the Eastern world mixing with the nations of the world. (Remember the promise that God made to Abraham Gen 26:4) (Also, please read the highly researched book “The Jewish background of Indian People” by Abraham Benhur)

It is quite clear that the earliest Christians were all of Jewish origin. The Apostles went to different parts of the world to spread the Good News of the arrival of M’siha, to the multitude of Jewish people spread throughout the known world. (See Mt 15:24 and Mt 10:5. It is clear that the disciples, at first, got the impression that the Gospel, (Good News), was meant for the Jews). No wonder that the great apostle Thoma came to India, precisely because of the existence of large Jewish colonies in Malabar and also in the east coast surrounding the port town of Chennai-Mylapore. We must note that the localities where Thoma established the earliest Nazrani communities were all Jewish centers. It was only after some decades later that there was a general agreement amongst the Apostles, that the Christian message was equally meant for gentiles and pagans as it was for the Jews. (See Acts of the Apostles ch. 15) Apart from Jews, the early converts to Christianity, in Malabar, were people of local ethnicity, who were mostly of the Dravidian stock who were Jains, Buddhists or of local pagan religions (not Hindus). There is evidence of the presence of early St Thomas Nazranis in other parts of  the west coast of India up along the Konkan coast right up to Goa and beyond, as also along the east coast of India. (Marco Polo, the famous Venetian seafarer records the presence of 1000 Nazrani families around the great shrine of Mar Thoma in Mylapore. (13^th century) 

Mar Thoma arrived in India, via Persia, to spread the Good News. This is evident from the active traditions and writings of the Persian Church; both the Assyrian Church of the East as well as the Chaldean Catholic Church. Persia was closely connected with the Malabar Coast, for commercial reasons, even long before the Christian era. Also the fact that there were significant Jewish settlements in both these areas was a factor of close relationship between these two distant geographical lands. Both the Persian Church and the Indian Church consider Mar Thoma as their “father in faith”. As such it was quite natural that these sister Churches had common ecclesial regime as well as the same “East Syriac (Aramaic)” liturgical and sacramental traditions.

 (General Introduction)  To continue: FSS #3